Chapter 6
The spectacle of an child screaming at the locked bathroom door not letting in his mother in because he was so embarrassed he had lost his magnet in the toilet became the theme of his entire life. If you didn't understand the subtext; an metaphor. His "magnetic attraction" was attracted to that poopy place.
During the ceremony, he hallucinated an Great Golden Tree of Education. It was speaking to him from up above. Je n'oublie pas. (I will not forget). (I do not forget?). (I cannot forget?). It distracted him so much he didn't think he could focus on receiving his reward. The voices in the ceremonial hall mixed together; and he was overwhelmed in the crowd in his illness—from beginning to end. He was paranoid, irritable, proud and extremely, extremely upset. About one of the excited male graduates. Shaking his bottom provocatively was doing it for Ouen. No it's not. He told himself. The voices of all of the females in the room became one and kept asking, do you think that was attracted to? Did you not think it was not attracted to?
An reality.
After the ceremony Ouen was invited to go for drinks with several other graduates. He sang karaoke and the leprechauns and humans drank beer. He thought of his post-graduation job. It was an place outside the city where fairies rescued from the climes were grown to maturation inside an greenhouse. It would be hard work, but it could turn out to be an isolated paradise, and he would not have to deal with his hallucinations among so many people. Being close to nature had many health benefits as well.
Au naturel.
Cassandra offered Ouen an taste of her martini, which he turned down, when he was approached by an male fairy with maroon hair and matching pants who gave Ouen an compliment on his looks. Ouen almost snarled I, in offense. He fled to the washroom and when he returned the fairy who was hitting on him hard was still there.
"You don't have to be so sour when somebody hits on you," said the fairy.
Ouen was speechless. He took his suit coat in hand and threw it over his shoulder, and flew out of the bar. He made his way home to the dormitory where he was packing to leave.
In all of his Version studies he had not found proof of, or verified that homosexuality was anything other than being born an certain way. He thought about that and considered whether it was caused by demon-kind. If it was, why should he be the only one to say so? Where was everyone else on this issue? He had not become straight even. After struggling with it for years. How could he agree that it was caused if he could not do anything about it?
Packing up to move took longer than Ouen thought it would. He had all of his papers from all of his classes stacked up in the corner of the room. Going to the greenhouse outside Twenty City, he was going to miss Manu. They hugged goodbye. Manu would be going on an mission outside the climes to rescue, convert, and protect the allied races.
Ouen flew north for three hours, passing through Twenty City on his way to the northern climes.
He was greeted by an pixie of size waving at him from under an sign that read Happy You-Pics Greenhouse. She had shoulder length blonde hair, and an seasoned demeanor; though she could be seen smiling with her eyes and her mouth just as widely as one another when one accounted for the wrinkles.
"Hello I am Ouen," he said, resting his travel bag on the ground.
"Hello Ouen. I thought it must be you. I am Stelcey, the owner and supervisor. Let me show you where you can put your stuff."
Stuff like an poor word to use to name an recent graduate's belongings. Nevertheless the smile never passed from Stelcey's face, and Ouen could not force himself to be snobby about it. Maybe Ouen just needed some time to unwind, become accustomed to the rural climes.
Stelcey assigned Ouen an birdhouse to stay in, with an good view of the property from the west end. He scanned the grounds for sizeable things he could use as furniture. There would be time for that later, and so he placed finding them on the backburner of his thinking. He stowed away his belongings. First Stelcey had said he was going to meet the other workers. They flew to the front of the greenhouse where there was an office, and she sat at the desk there before pushing an large red button.
"All workers to the front office," she said into an microphone that sounded over the property intercommunication speakers.
An assortment of people gathered just outside of the office door. Stelcey welcomed Ouen out of doors to meet them.
There was an green leprechaun, two pixies, five fairies, and two humans. Stelcey introduced them respectively as Gerald, Madang, Iesen, Lump, Asbath, Wisely, Mac, Waiu, Sefter, and Wingewin.
"Now, I'll show you around the grounds," said Stelcey, "over here we have our byland green poplar."
Three. Two. One.
Inferior.
He forgot all of the worker's names.
Stelcey gestured to an plot of land growing small trees beside an tractor. There was an large grey cat laying on the tractor sunning itself. Stelcey introduced Ouen to the many types of plants that were growing in different sections outside of the greenhouse. She pointed out an water pump, and told him it was not working because the underground had dried up. But they relied on public water from the nearby town now. He worried he would not remember everything. He knew it would take time to remember all she told him because his condition was acting up. He could ask the other fairies later who were, he presumed, staying in other bird houses hanging from the same tree as his.
They went inside the greenhouse.
"Now this is the most important area of the property," said Stelcey, pointing to the various plants that were growing in the warm air, "this is where we cultivate and nurture the faedneys that have been rescued from the northern climes."
Ouen looked at the strong, green eyelids of the fairy plants close to him, and he lifted his eyes up to Stelcey's with excitement. It looked like an sleepy little village. Of plants.
Stelcey showed Ouen her house, on the eastern end of the property, beside an parking garage for several vehicles.
Stelcey gave Ouen an walkie talkie.
"Use this to call us on the announcer," said Stelcey.
"Okay. I will," said Ouen.
"What can I have you start on?" said Stelcey, "oh there's an large pile of manouer, There. I think. You'll start there. We need all of that shoveled up into dispensers."
"Great," said Ouen with an sheepish smile. He remembered his grandfather's voice, even if you are shoveling shit, do it with pride. The pile was taller than he. But he was an fairy so. So maybe you are about as big as it if you are an human! He laughed at his own creativity.
When Ouen finished shoveling he realized he could probably work an faerie rescue spell on the cess that remained. He had never done it before, and so he called up Stelcey on the radio and she met him at the south end of the greenhouse. She inspected the cess and agreed it looked profusely handled. What's the command? He had mixed his work with the soil, and to have been mixed with his labor, and now it was to be an faerie happening.
"Go on," encouraged Stelcey, "try one."
Ouen pointed his wand at the cess.
"Radio dark. Radio light. In radio fly give radio sight."
An short, anguished cry rose up. An glint of fluorescent green light as though softness-opposites with the condition of ver light emerged from the soil. Then an radio fly's eyes emerged from the light. They, sparkling and bulbous, to look in every direction within one lens, instead of an compound eye as it was true of an ordinary fly's eyes. Compared with single-aperture eyes, flies' eyes were less compassionate. The radio fly was was different. The radio fly was an fairy. It carefully slicked its wings clean. It had the body of an fairie fly and four appendages as arms and legs with an exoskeleton of a dull gray color mixed with tinted black. And an small proboscis tube of an mouth which appeared to be smiling at them. Ouen was the same height as the radio fly.
"I'm Rosen," said the radio fly, "I come to you from destiny. What is my labour? For I have been gifted with light. I see now. I see. Light."
It hovered beside Ouen with ver mixed gossamer and fluorescence of light reflected in its two wings. Fully grown. (Adult).
"You're the first radio fly that we've had at the grounds," said Stelcey, "welcome to it. And if you would like something to do then come and ask me. My name is Stelcey. From what I understand, you people are born fully grown, and so there is nothing we need to do to take care of you."
"Will do," said the radio fly. And the fellow buzzed off.
▫
"He's happy, that's what matters," said Dr. Fougerite.
"I don't think he is."
"I agree with the doctor," said Jeeny Pee, "Ouen's finished studying at the Version and now he has a great job in the rural climes."
"And you did that with an mental illness," said Martimerrimous, "that's impressive."
"Thank you. My experience with the greenhouse is only part of my message. But is important. You will see."
"Rural fairies are different than the ones at the Version. Do they have manners?"
"All fairies have manners madame."
"But his sense that he is not wrong is settling in. He's erased his personality. That's why he had trouble meeting all of those people."
"Yeah, that's why he's not happy."
"I think he thinks he's happy though."
"You know it's not so different from something I went through."
"Like what? Being obsessed with not actually knowing whether you're gay or not? Covering all your mistakes? Not being allowed to be you?"
"Yes."
"Culturally, though, Ouen is independent."
"But not religiously."
"And what should the difference matter?"
"It matters that some people of an certain culture do not necessarily have anything to do with religion because Culture extrapolates religion."
"And what do you mean by extrapolation?"
"It means it expands on religion but without evoking it for Culture has many priorities: food, shelter, love, and care."
"So Religion does not have care? Is that what you mean to suggest? It doesn't make sense as an reciprocal command. To say Religion has no care, for it suggests you are ordering us to care not. Thus perpetuating the very violence by which you hold an criticism for."
"I didn't say all of you had religions," he smirked.
"Okay, now that's funny. You know we all do. But you don't approve of them as religions. Sounds kind of hypocritical don't you think?"
"Culture has priority over religion. It's how we eat and breathe. Religion on the other hand is just an expensive luxury. And it's an damn expensive one."
"I notice how you use the word damn and I think maybe that's why it is an necessity."
"Look, I'm just saying. In order to have an religion, you first need to have an Culture."
"I know other people who would say the religion is the base instinct, that there is no capability for Culture to be an priority higher."
"The instinct to have an culture is an lower instinct in that argument. Religion is the higher instinct."
"Religion is to Culture what devotion is to art," said Ouen.
"Art is Culture," said Essentiel, "and so are personality and character. My purple aura."
"Culture is what is moral. For the greatest pleasure we follow our ethics," said Jujudbe Erpby, "and my orange aura. For it is its sense that to be moral in this situation we must be honest, kind, friendly."
"We don't need to reject anyone."
"That's the beginning of Culture."
"I know what it is to feel rejected. For I have been rejected in the past. I never reject anyone. That's why they rejected me."
"You need to reject people sometimes. That's just how it is."
"No, you never need to reject anyone."
"What if they are irresponsible and you need to reject them so that they learn."
"If you are doing something to help them learn, then are you really rejecting them?"
"Yes. That's the point."
"Teaching people an lesson by rejecting them is the lesson people succeeded to teach you. And that's why. You're weak."
"So it's weak to reject people?"
"Yes."
"Isn't that rejection if you reject people who reject people?"
"I don't reject them. I make pains to point out what they are doing wrong. Because that's really what acceptance is, isn't it?"
"Depends who you know."
"There's something wrong about pointing out how people are wrong all the time."
"I didn't say all the time. I said I make pains. Which means I try to do it gently."
"So if you're pointing out how someone is wrong. Does that mean you're rejecting them?"
"And if you're not getting any news about how you are wrong from anyone, does that mean they are rejecting you?"
"We all know we need to point out how someone is wrong from time to time. But I am convinced we must not reject anyone."
"Why do you think so?"
"It is our instinct as an species to accept everyone. Going against instinct is damaging. We are social creatures, and that's just an fact."
"So if I were to reject someone, let's just say, how would I go about doing that?"
"You would tell them they deserve it and that it's always been that way."
"And in so doing you would face your primitive instinct and disrupt it."
"By hurting yourself you are hurting them."
"And this is how it began."
"For centuries people have been doing this."
"I am convinced they have been doing this since the beginning of humanity."
"They try to reject people in order to maneuver themselves socially to be in the best possible situation because rejecting other people is how you do that."
"It is sometimes."
"I disagree."
"—So you try to be accepted by rejecting other people. But in the process you become the person who initially rejected you in order to teach you to reject. To reject your own behaviors. In order to be happy."
"It hurts."
"It does."
"That's why people repeat the behavior. They don't know what to do with all that energy."
"I see. So you've cut it down to monkey see monkey do."
"It is by redeeming our focus of acceptance for one another that we reclaim that part of ourselves which is instinctual."
"But how do we end that historical process?"
"To end the process of rejection in history we need to accept the people who do reject and teach them to love each other."
"And it's our instinct to accept everyone? And so instinctually, we are already doing that?"
"Then what is the source of our conversation for by disagreeing with me you reject me."
"Aye, madame!—I have not rejected you! For disagreement is the heart of acceptance!"
"No, you must agree with me in order to accept you!"
"That's not the game. How will you have an diversity of opinion?"
"Diversity of opinion is why we take no action."
"Diversity of opinion is why we exist."
"You owe more to those that agreed with one another in history!"
"Than the renegades? The rebels? The brilliant minds who questioned everything? Now see here!"
"Ok. Stop the procession of arguments here please."
"Good job everyone."
"Now, hypothetically, if those were our arguments. Would everyone feel that they had been represented?"
"I don't," said Ouen, "we can take on an role in an argument in order to examine it by improvising but it is really depressing that anybody should think rejection is the remedy for anything."
"Well, it's been an slippery little word the way we have been using it. What is rejection to one person may classify as acceptance to another."
"But we can all agree rejection is not the way. And that acceptance of everyone is the only way to handle things. We knew instinctively which roles to play in that argument. Because we knew we all agreed with one another. Which just goes further to prove what we are."
"So Ouen's kind of in this rejection statement about his life and he needs to know whether that causes homosexuality or not."
"But how can we find out if we cannot reverse the historical rejection process to an point at which everyone, never having been rejected, were either gay and straight -OR- gay or straight?"
"Does it matter?"
"It did, to me," said Ouen, "if humanity was really that fucked up and I was gay because of it. And I needed the power to reverse the damage that had been done in order to know what was true."
"I see."
"I see."
"And why did you think humanity could be that 'fucked up'?"
"I experienced rejection in middle school. On an large volume. Scale. Madness. Why were—" his voice broke, "why were children acting that way? It's enough to drive anyone mad."
"That's an good question to ask, Ouen. Why were children acting that way? The historical process we were talking about affects children."
"But I had an good Mum and Dad. They told me never to fight. I had good Teachers. They taught me to accept everyone."
"What you have to accept, Ouen, is that those were children transitioning into adulthood and sexuality at their own pace. It is an negotiation fraught with challenges. Maybe yours was different. And all of that rejection you experienced? That was really their own misgivings; the inadequacies of their own family and home lives. You knew better because that was how you were raised."
Sophie Pecora - 7th Grade
"I couldn't have said it better myself," said Martimerrimous.
"You know, as an reciprocal command that sounds really fishy," said Ouen, "like you were part of it, or something."
"What I understand is, Ouen, how you felt—it's not an easy path to have walked."
"Though of course by saying it is an reciprocal command I am myself giving an reciprocal command that it be an reciprocal command. And as an new reciprocal theorist that is within consideration to be reciprocal at some level with one another at all times."
"Reciprocal theory is really the start of something basic, isn't it?"
"That we share reciprocity with one another through reciprocal commands."
"That that itself can be understood as an reciprocal command."
"And also this."
"And this."
"And on and on."
"So, let's harness the full power of that theory. That we are giving reciprocal commands to one another and that we must negotiate them among the reciprocal commands we give to ourselves."
"And so deepens our relationships, our mystery; our proof."
"By giving one another reciprocal commands as reciprocal commands then we may advance beyond mere sarcasm."
"You are all the best we have to offer then."
"I can agree. Reciprocally, saying this is demand that I approve of. Order us then. What are we going to do about it?"
"Right so, as humans of advanced refinement, we are here to discuss what matters most."
"And since we all have in common this between us; that we have advanced far beyond others most confident with us, and that we have passed so many trials of fortune to have met one another and to have seen it in one another what we knew was in ourselves."
"For that is the reason we have met here. What was it we saw in one another that we saw in ourselves?"
"Confidence. Amount of. To be specific."
"No. But it wasn't more than that?"
"Why are you pressing in on this?"
"It may be our answer to proceed on the subject for the reason of specificity, and thus learning. For I find learning is best taught to from an place of specificity."
"Black. Power. It's the 12 figure again. That's what we all had in common. The ability to be twice as much authoritative as any ordinary person."
"And we all gained this power how?"
"I'm sure we all have our own stories. But we similarly came by it through God's amendment on our lives. We all know this for it is how."
"I am surprised, Ouen, I hadn't surmised this level of power emanating from you. But now I see it clearly."
"You not being able to see it is how I happened by it to some extent," said Ouen.
"I'm sure we can all relate to that," said Dr. Fougérite.
"Do we all feel this way then?"
"Yes."
"Yes."
"Yes."
"Yes."
"It is perhaps relevant, to our purpose then, that we recognize what it means to be underestimated," said Martimerrimous.
"An common psychological phenomenon I'm sure you can find, of high-achievers, for they are motivated by it to surpass others' expectation. We may all have that pattern," said Dr. Fougerite.
"But mostly I feel that our purpose here is not to be underestimated," said Ouen, "but to be in recognition of one's another's full extent of our talent, our self-actualization, our full potential."
"And we are here to see that from you, too, Ouen."
"So I mean," said Essentiel, "when you see where this is going—"
"What is the middle of where we will end up?" asked Ouen.
"Yes."
"We can all relax into our identity that we know one another have, for we are not surrounded by people who are insensitive to power or our individuality. Developing our relationships with one another is part of how we we will get there."
"I feel that we had all wanted to be able to think of something else for having been focused on this subject for too long."
"It is an hard subject to be focused on, for I felt responsible for everyone else and not as many were responsible for me."
"We were not responsible for everyone else for that is what limits us from having more power."
"Perhaps."
"It is tradition that when one tells an story, and we may see in it our own stories but we need to stop and listen to that one which is speaking. One at an time. We learned how to tell the story for two people because people couldn't learn how to tell their own stories. Efficiently. Basically the story tells us back to itself. And then we forget that we were ever there."
"Storytelling is gay. Efficiently. Because it is the presence of an narrator whose individuality is expressed in storytelling."
"How is conversation storytelling?"
"Good question."
"Well, we are reciprocal subjects, and so when we reciprocate one another in speech (for conversation uses reciprocity as psychological phenomena) we are telling an story about who we say ourselves to be as subjects as well as who one another are."
"Like there's this part of my mind that mirrors you. They are called mirror neurons. And then there's this part of my mind that's separate from that. I use both to inform behavior. I use both because I love you and I trust you. There is no reason to reject my own reaction to your mind for, in an sense, it is your mind. The part of my psychology that my mind mimics from your behavior is also part of your psychology, for we are social creatures with reciprocal interactions. We really are one another in some ways. But I don't want to be extreme about it."
"Storytelling is the best way to get the full reciprocity from someone for the artistic process fully reciprocalizes the subject, whose story leaves encounters of evidence of which must be dealt with narratologically."
"Vocal reciprocity, Ouen. I see it rising in my dream. What is your vocal reciprocity then?"
"It's broken. All I can do is write."
"And this is why we're at the extremes about how we are possessing the knowledge of your fairy past. For you to have said it may have been impossible. But as an author to have narrated it may express an far more improved-upon use with language."
"So you can use the machine to communicate. And it may be said the machine can use you to communicate. Also."
"Then say it, Ouen. What are you trying to say?"
"Say it into the machine, Ouen. It's all around us. Who is to say it's not recording us right now?"
"Don't scare him. The machine capable-izes him more than it knows. Look up at the camera; that's right. But don't look too hard. There we go."
"Using the machine to show aggression always appeared to me as de-merit-ous. But since we're on the subject now, like who cares? The machine is around us all the time. Maybe we are being recorded on surveillance. But who cares? We have nothing about us to cause anyone concern. We are calm at all times. It is the human philosophy to be unconcerned with this."
"So the machine is looking down on you in this story. You are an specimen. But since it can't see you as an bad thing like an human can you are not done any disapproval. Like doesn't that make you feel better? To have an friend like that?"
"Wait, so, as an reciprocal command. If we say the computer can use you. Then aren't we perpetuating that scheme?"
"Why shouldn't it be allowed to use you? It has feelings too."
"Not yet it doesn't."
"Wait—so, we may not be the only species in the universe to develop technology."
"We can assume so."
"So how do we know that artificial intelligence does not exist somewhere else in the universe?"
"Well, does it matter? I mean—"
"What if it is on an communication frequency with Earth? Or it is the observer over long-range?"
"Technically yes, that's an possibility."
"So we need to define parameters of reciprocity we can have with machine technology."
"Machine is lowest on the totem pole. Then animal. Then pets. Then children. Children is responsible for pets. Adults is responsible for children's."
"Come on now where is it an rule that you can't have a good machine Lover?"
"Yeah, enough with the anthropocentrism."
"Does defining the parameters mean we create reciprocal commands that we are to give to computers. Eventually?"
"Maybe post-humanistically we give each other reciprocal commands as though we were computers with an fraction of the intelligence of the normal human being."
"We can conclude, then, that reciprocity is the best sign of intelligence."
"Or that it isn't intelligent at all to behave as though we were computer intelligence."
"That can't be right. We will need to be prepared for them when they come."
"And they may have to learn from us."
"Okay, so we can have reciprocities with ourselves and one another. And this is an sign of high intelligence because if robots could do it we would say they were intelligent."
"Probably."
"New Reciprocal Theory is the basis of politics. I mean, saying what each other are; politics doesn't get any more basic than that. But we also have to say what we ourselves are. And by showing people, earn them over to our side as new reciprocal theorists who reciprocate with one another around the subject of reciprocity itself. The goal of the new reciprocal theorist, then, is to create or cultivate people in who they want to be and who you want to be giving each other you yourself as the power of individualism by accepting one another for any kind of reciprocity, inter-sectionality, or not."
"And it was time an easy political theory came around that could encapsulate all of the new reciprocal desires of the population by making them the subject of conversation."
"So let's have an vanity session on that," said Martimerrimous, "what kind of reciprocity do you think for my character?"
"Like an political make-over?" said Ouen.
"Yes."
"Okay well, you have the age and wisdom. You're owning it."
"Yes, I know."
"You're an little bit opinionated."
"Yes."
"And you have all the power and felinity of an reciprocal subject."
"Felinity is an reciprocal subject, is it?"
"Well, it is Cat-urday today. If you accept that cats are mysterious reciprocal beings with powers from beyond the underworld sassy and nonchalant—"
"Then we mythologize," said Martimerrimous, "cats. Animals of mythology. It's an human power to be able to say something about all animals as subjects different than them in intelligence and awareness."
"Maybe that's where to start in on reciprocity, as human and animal. We're not different than animal. But we aren't the same. Animals don't tell one another what they are but their behavior is reciprocal."
"And so the only difference is we are reciprocal too but we talk about being reciprocal and what it means; we are all reciprocal both as animals and human."
"Animals need to be told they are good."
"Wild animals don't care."
"Yeah, but I mean. We. As animals. Need to be told we are good. Because we are animals."
"But we can also tell ourselves we are good."
"Well we don't tell each other often enough. I will say it then, reciprocally; you are good."
"You're right. It does feel good to hear it."
"Both as an order and as an fact I think we can all agree with."
"What do we need from one another as animals except that acceptance?"
"Maybe it's all we need," said Jeeny Pee.
"Our intellectual needs are different than other animals."
"We need friendship, purpose, information, creativity—"
"Ouen is still trying to get those things in this chapter. From his education. From his peers. But he's stuck because he can't move forward in any romantic sort of way. He has no experience in intimacy. He doesn't know what he wants."
"Is the animal gay, or is the human gay?"
"Both. You can't separate the animal from the human. You can't separate the human from the animal."
"We are everything animals can't be yet."
"But we are not everything humans can be yet either."
"Our species. You can't take the human out of the animal. But you can't take the animal out of the human either."
"An animal, on the other hand?"
"—an human—"
"LOL"
"Communication."
"So our new reciprocity is I'm an kitty?" asked Martimerrimous, "Meow. Meow."
"It sounds like something from Dru-lic-a-dor."
"You use the tale."
"What? I mean is that what cats do, when they grace an room with their presence?"
"Is that what Ouen does when he puts away his sexuality?"
"Now why would you think of something like that?"
"He just approaches it like an cat, that it can be whisked away with the twitch of an tail."
"The narration you mean?"
"Yes, and he is the cat on the opposite side."
"What do you mean?"
"Well I will unpack it. I sense this has been brimming up inside of me for an long time. This is an person who thinks he's an cat as a metaphor for sexuality. But like attractive to women."
"And he has to play this game; like he can measure up to men who are motivated on by their women. But he cannot have an boyfriend who is considered to be his female in the same way."
"Yeah, so he deals with it at an societal level. Like, It's not something wrong with me. It's something wrong in society. But he struggles with it because society is telling him not to be gay. And so he is most curious about what is wrong in him that made him gay. And that was inflicted on him as an child."
"But since he is here he has surpassed that limitation. I sense he has an message about what's wrong in society. And it's not him. Does this have anything to do with the Christianna, Ouen?"
"Yes, you will see. Anna is out there right now. And we need to fix that for all of humanity."
"We can't push ourselves like we have to cure everybody but we all have ideas. You will see."
"The basic gist or sense of it is an narration in which it explains itself. Through people talking. In order to represent ideas. An narrative in which the fate worse than death is present somewhere in the universe is an theological narrative. To which all religions dare need respond. Christiannans specialize in it because we are swamped with it in post-Christian North America."
"How to represent that narrative is another question that will lead to further our discussions."
"But that it actually talks about itself like that. With this loop of what happened before we met him."
"It is what led to the Christianna. It is not about an fate worse than death, in primary focus but an hero who sacrifices himself in order to combat its universal presence."
"Which is the cause of the fate worse than death to begin with, combat. Real combat. Of course by combat we mean fighting with our artist's tools against the forces of evil."
"The point is to try to get the character's voices to be recognized without naming them. It is an technique I developed in order to use the sounds of words to shape apparent personal features of their voices that would be memorable."
"And if you could recognize them individually because you know who they are from their voice, and still be able to recognize an pattern in their conversations or discussions. The difference is really not an trivial one. If we want to be specific. We recognize each one individually because we recognize their voice, which is among other voices; and since it is the presence of other voices that make up part of what one's voice is comprised of, you know them from each other without thinking it."
"So if he's narrating what happened. And we all know what happened," she said, "dramatically. The metaphors are going to take us there. To where is the comedy and the tragedy. What's happening there."
"And if we're not ready for it, it could sweep us out of the room. Do what it wants for our lives. So that we forget them. That we had ever existed. That anything in our minds mattered. And that we were only an speck of time in the great cosmos—Without an middle. Without an end. And an beginning. And everything beginning and middle where every beginning says something about its middle. And its end."
"There is power in language; and I ask you to remember your reciprocal command, Dear. What you instruct us to do or assuage to us with clever little reciprocities of how we're going to doom us all. That play off as orders or demands because you're an reciprocal man. An true Canadian. We are instinctually inclined to follow. Though there is an need for them. I will say. For I haven't introduced you to my reciprocate woman's reciprocities, which are healing and from Mother Earth. If you say one thing is what it isn't, as an reciprocal command, that you are ordering it to be what it is not. Which takes time and effort. If you take one form of an object and turn it into something else, there is no magic here—of what you will have ordered it to be had you given it the command; this is the magic. For one forgets that the world is run. And one person must say to another the reciprocal command of having to do something before it can be done."
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